Sammā Samādhi - How To Define It?

Sammā Samādhi is first partially established at the stage of Sotāpatti and is fully established at the stage of Arahant. Between those two stages, sammā samādhi manifests at different levels. While jhāna can help, cultivating jhāna is not necessary to attain Sammā Samādhi or magga phala.

May 3, 2024; rewritten September 6, 2025

What Is Sammā Samādhi?

1. The eight factors of the mundane eightfold path and the Noble Eightfold Path are discussed in detail in the “Mahācattārīsaka Sutta (MN 117)“, starting with the mundane and Noble Sammā Diṭṭhi, which I linked to.

The cultivation of Sammā Diṭṭhi requires the cultivation of the dhammavicaya sambojjhaṅga (marker 8.2) and the necessary effort or Sammā Vāyāma (marker 9.1). That is essentially the effort to comprehend the anicca nature of the world (or of the pañcupādānakkhandha).
At marker 9.2, it explains that the mind reaches Sammā Sati (and enters the Satipaṭṭhāna Bhūmi) when Sammā Diṭṭhi is permanently established in the mind. An initial level of Sammā Samādhi would exist while in the Satipaṭṭhāna Bhūmi.
Thus, a certain level of Sammā Vayama and Sammā Sati is established in a Sotapanna to maintain an unbreakable Sammā Diṭṭhi and an unbreakable sila (Ariyakānta sila).
(A Sotapanna can start cultivating Satipaṭṭhāna with this ‘permanent level of sati‘: That is what is meant by ‘satova assa sati‘ (‘satova‘ means ‘with sati‘) in the Satipaṭṭhāna Sutta, as we will discuss in upcoming posts.)

2. With Sammā Diṭṭhi (and Ariyakānta sila), a Sotapanna now enters the Noble Eightfold Path and starts cultivating the Noble Path. The main outcome of that is to be able to re-enter the Satipaṭṭhāna Bhūmi (free of the ‘distorted saññā‘ or ‘viparita saññā) and to get to Sammā Samādhi again to attain higher magga phala. See #5 in “Four Noble Truths: Connection to Anusotagāmi/Paṭisotagāmi .”

The cultivation of the four factors of Sammā Saṅkappa, Sammā Vācā, Sammā Kammanta, and Sammā Ājiva are discussed sequentially at markers 12.2, 18.2, 24.2, and 30.2 in the sutta in #1 above.
In all these steps, the three factors Sammā Diṭṭhi, Sammā Vāyāma, and Sammā Sati play key roles, with Sammā Diṭṭhi coming first.
Finally, at marker 34.3, it explains how all these seven factors lead to the peak level of Sammā Samādhi, which in turn leads to Sammā Ñāṇa and Sammā Vimutti (Arahanthood). That is the final step in a lengthy process, which includes attaining the intermediate stages of magga phala; the sutta only provides a summary. One must have entered the Satipaṭṭhāna Bhūmi multiple times while attaining the Sakadāgāmi and Anāgāmi stages, each time attaining the corresponding level of Sammā Samādhi.
It is beneficial to read the entire sutta, which does not refer to even a single jhāna. The key point to grasp is the following. Each time one enters the Satipaṭṭhāna Bhūmi, one would have a certain level of Sammā Samādhi, and the peak level of Sammā Samādhi is attained just before reaching the Arahant phala.

Why Do Some Suttās State Fourth Jhāna as Sammā Samādhi?

3. There are two ways to attain Arahanthood (see “Samādhi, Jhāna, and Sammā Samādhi“). A Sotapanna can enter the Satipaṭṭhāna Bhūmi, engage in Vipassanā, and attain all magga phala (usually at different times), ending in Arahanthood. They are Paññāvimutta Arahants. King Suddhodana and Bāhiya Dhāruciriya are two examples.

There can also be Paññāvimutta Arahants who may have cultivated one or two jhānās and attained Arahanthood. See “Jhāna Sutta (AN 9.36).” But there can be Paññāvimutta Arahants, who may not have cultivated even a single jhāna.
Some Sotapannās complete ALL “rupa jhāna” and “arupa samāpatti” while reaching the Arahant stage, thus attaining cetovimutti in addition to paññāvimutti. They are Ubhatovimutti Arahants who are “released both ways” (“ubhato” means “both”). It is for these Arahants that the “peak level of Sammā Samādhi” is defined as the fourth jhāna; see, for example, “Mahāsatipaṭṭhāna Sutta (DN 22).” Note that this is the only place in the whole sutta that jhānās are even mentioned!
Therefore, attaining the fourth jhāna is not necessary to reach the “peak level of Sammā Samādhi.” The “Aṭṭhakanāgara Sutta (AN 11.16)” first describes attaining Arahanthood via the fourth jhāna. However, starting at marker 6.1, the sutta describes several other ways (for a Sotapanna) to attain Arahanthood, beginning with cultivating mettā.
There are many ways to reach the Arahanthood, as described above. Even though many of the early Arahants (Ven. Sariputta, Moggalana, etc.) were Ubhatovimutti Arahants, many others were Paññāvimutta Arahants.

Different Levels of Sammā Samādhi

4. Sammā Samādhi attained at the moment of reaching Arahanthood (specified at marker 34.3 in the above sutta) refers to the highest level of Sammā Samādhi that can be attained.

The following is the critical point to understand. Both a Sotapanna or an Anāgāmi would be in Sammā Samādhi while in the Satipaṭṭhāna Bhūmi (in the sense their minds are free of any ‘distorted saññā‘ or ‘viparita saññā‘). However, since the Anāgāmi has eliminated five saṁyojana compared to the three for the Sotapanna, the Anāgāmi‘s level of Sammā Samādhi would be higher.
A puthujjana attains Sammā Samādhi for the first time ever at the moment of attaining the Sotapanna phala moment. As we have discussed, the mind of a puthujjana escapes the “kāma loka/kāma bhava” and moves into the Satipaṭṭhāna Bhūmi (free of any distorted saññā). The Sotapanna phala moment is realized while the mind is in Satipaṭṭhāna Bhūmi. See #1 and #2 of “Overcoming Kāma Saññā – Satipaṭṭhāna Bhumi or Jhāna.”
Thus, the first level of Sammā Samādhi is experienced at the moment of attaining the Sotapanna phala.

Mind of a Sotapanna Attaches Only via Seven Saṁyojana

5. With that first level of Sammā Samādhi, the three lowest saṁyojana (sakkāya diṭṭhi, vicikicchā, silabbata parāmāsa) are removed from the mind of a Sotapanna.

When the mind leaves the Satipaṭṭhāna Bhūmi, the Sotapanna‘s mind will no longer be in Sammā Samādhi that is present while in the Satipaṭṭhāna Bhūmi. But they can cultivate Satipaṭṭhāna Bhavana to reenter the Satipaṭṭhāna Bhūmi and engage in insight meditation (same as dhammavicaya sambojjhaṅga mentioned in #1 above) to attain higher magga phala.
However, a permanent level of samādhi has been permanently established in the Sotapanna. Thus, when experiencing a sensory input, the mind will automatically attach only via the seven remaining saṁyojana when moving from the kāma dhātu stage to the bahiddha viññāṇa stage. See #5 of “Overcoming Kāma Saññā – Satipaṭṭhāna Bhumi or Jhāna.”
That “permanent samādhi” prevents the mind of a Sotapanna from engaging in apāyagāmi (highly immoral) deeds.

A Mind Must be in Satipaṭṭhāna Bhūmi to Attain a Magga Phala

6. As long as any type of “lokiya saññā” (associated with any realm of the world) is associated with a mind, that mind is defiled, and is not in a state of Sammā Sati or Sammā Samādhi.

The Satipaṭṭhāna Bhūmi is free of “lokiya saññā.” Thus, a mind has Sammā Sati and Sammā Samādhi (in fact, all eight path factors) while in the Satipaṭṭhāna Bhūmi. Of course, they are not at peak levels until just before attaining the Arahant stage.
Pañcupādānakkhandha or Paṭicca Samuppāda do not operate inside the Satipaṭṭhāna Bhūmi. That means the mind is totally free of any type of thoughts contaminated with rāga, dosa, or moha. Even though some of the saṁyojana or anusaya may remain intact, the mind is temporarily free of all defilements, providing the ideal platform to engage in Vipassanā or insight meditation!
Thus, any magga phala cannot be realized until the mind gets into the Satipaṭṭhāna Bhūmi. That holds for attaining magga phala from the jhānās or arupa samāpattis; see #8 of “Four Noble Truths: Connection to Anusotagāmi/Paṭisotagāmi.”
However, until all ten saṁyojana/anusaya are removed from the mind, it has not reached the highest level of Sammā Samādhi.

Permanent States of Samādhi With Magga Phala

7. Once the Sotapanna phala moment is realized, the mind breaks the lowest three saṁyojana, but still has the other seven unbroken saṁyojana. Thus, even while inside the Satipaṭṭhāna Bhūmi, the wisdom level (or the strength of Sammā Samādhi) of a Sotapanna is at the lowest level among Noble Persons.

However, attaining that level of Sammā Samādhi will be permanent. A Sotapanna would never again be attached to a lokiya saññā with all ten saṁyojana. The breaking of the first three “ditthi saṁyojana” means a Sotapanna will never again strongly attach to a lokiya saññā to engage in an apāyagāmi deed, i.e., they have “Ariyakanta sila.“
That is a permanent level of Sammā Samādhi which will never break again, thought even in future lives. A Sotapanna has attained “Ariyakanta sila,” and that sila (moral conduct) is unbreakable forever.

8. The mind must re-enter the Satipaṭṭhāna Bhūmi to attain higher magga phala. In fact, a mind may have to be in the Satipaṭṭhāna Bhūmi for many occasions before those higher magga phala are reached.

The Mahāsatipaṭṭhāna Sutta (DN 22) describes the path for a Sotapanna to re-access the Satipaṭṭhāna Bhūmi and also outlines how to engage in insight meditation while in this state.
At the next stage of magga phala (Sakadāgāmi), no saṁyojana are broken, but kāma rāga and patigha saṁyojana will be weakened. Those two are broken at the next stage of Anāgāmi.
In the same way as for a Sotapanna (discussed in #7 above), an Anāgāmi would never again attach to a lokiya saññā with the lower five saṁyojana. Since the kāma rāga saṁyojana is broken, they will never again be attached to a kāma saññā, i.e., they will never seek kāma assāda and will never be reborn in the kāma loka. Their ‘permanent samādhi‘ will automatically prevent their minds from seeking sensual pleasures.
Arahants who have eliminated all ten saṁyojana will not attach to any type of lokiya saññā.

While Jhāna Can Help Reach Sammā Samādhi, They Are Not Necessary

9. We can understand that by reading the “Samādhi Sutta (SN 22.5).” The Buddha starts by saying, “samādhiṁ, bhikkhave, bhāvetha” or “Bhikkhus, cultivate samādhi.”

He did not say, “Bhikkhus, cultivate jhāna.” However, in some other suttās, he says, “Jhāyatha, bhikkhave, mā pamādattha” OR “Bhikkhus, practice burning defilements (with samādhi) without delay!” See, for example, “Kammanirodha Sutta (SN 35. 146).”
But, ‘jhayi‘ means ‘engage in burning defilements’ ( ‘Jhāyatha‘ means to instruct in doing so). One who has “burnt defilements instead of just suppressing them stops craving for sensory attachment, i.e., loses upādāna (‘Jhāyati anupādāno‘) as explained in the “Kāḷigodhāputtabhaddiyattheragāthā.” Also, see “Jhāna, Jhāya, and Jhāyi – Different Meanings.”

Only ‘Burning Defilements’ Lead to Elimination of Saṁyojana

10. Jhāna is one of the two results when ‘trying to burn defilements.’ (i) If the mind temporarily suppresses kāma rāga and is elevated to a mindset akin to that of a Brahma, the mind is elevated to a jhānic state. (ii) On the other hand, if the mind fully grasps the anicca nature of the kāma loka, it could move into the Satipaṭṭhāna Bhūmi and attain the Sotapanna stage; see “Overcoming Kāma Saññā – Satipaṭṭhāna Bhumi or Jhāna.”

Note that in (i) kāma rāga saṁyojana (or any other saṁyojana) is not eliminated or ‘burned.’ In (ii), also kāma rāga saṁyojana is not eliminated, but the three lower saṁyojana (sakkāya diṭṭhi, vicikicchā, silabbata parāmāsa) are eliminated or ‘burned.’ That is the critical difference to be understood. Once that is done, a Sotapanna must re-enter Satipaṭṭhāna Bhūmi (later on) to eliminate kāma rāga saṁyojana and to become an Anāgāmi.
‘Burning’ or the elimination of saṁyojana (sansāric mental bonds) can occur only with the comprehension of the Noble Truths/Tilakkhana/Paṭicca Samuppāda. That can happen only while the mind is in the Satipaṭṭhāna Bhūmi. This is why an anariya yogi can never eliminate/burn any saṁyojana. The end result of ‘burning defilements (rāga, dosa, moha)’ is to eliminate saṁyojana. ‘Burning/eliminating defilements’ can happen only by comprehending the Noble Truths.
It may also be possible for someone to grasp the anicca nature AND to overcome the kāma saññā (i.e., to break the kāma rāga saṁyojana) in rapid succession, thereby moving to the first jhāna. Here, one becomes an Anāgāmi. Thus, it is only an Anāgāmi who can be said to be in even the first “Ariya jhāna.” A more likely situation is that of Ven. Moggalana. He became a Sotapanna by hearing a verse from Ven. Assaji (via Upatissa, later Ven. Sāriputta) and then, after meeting the Buddha, cultivated all “Ariya jhānās” and “Ariya Samāpattis” in succession to become an Ubhatovimutti Arahant. The sequence is discussed in a series of suttās starting with the “Paṭhamajhānapañhā Sutta (SN 40.1).”

Origin of Pañcupādānakkhandha Must be Understood

11. The “Samādhi Sutta (SN 22.5)” explains the case where a mind moves to the Satipaṭṭhāna Bhūmi instead of moving to the first jhānic state. Let us discuss that briefly.

At marker 1.5, the Buddha says, “samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti” OR “Bhikkhus, when a mind is in samādhi, it comprehends the true nature of the world.”
What needs to be understood is detailed @marker 1.7: “Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṁ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca” OR “What needs to be understood is the origin and cessation of the pañcupādānakkhandha.“
As we have discussed, rupa refers to the ‘mind-made rupa‘ or the rupupādānakkhandha in the pañcupādānakkhandha. Similarly, vedanā, saññā, saṅkhāra, and viññāṇa are abbreviated for the corresponding upādānakhandha. See “Rupa, Vedanā, Saññā, Saṅkhāra, Viññāṇa – Mostly Misunderstood.”
Therefore, understanding the true nature of the world is the same as understanding the origin and cessation of the pañcupādānakkhandha.“
The “Samudaya Sutta (SN 22.74)” explains the same in a different way. A puthujjana doesn’t truly understand the origin, the cessation, the gratification, the drawback, and the escape from rupa, vedanā, saññā, saṅkhāra, and viññāṇa (pañcupādānakkhandha).
That is exactly what we have been discussing in the new series, starting from a fundamental and deeper stage: “Satipaṭṭhāna Sutta – New Series.”

Saṁyojana – Mental Bonds

12. The ten types of saṁyojana can be thought of as ten “mental bonds” that bind a mind to specific realms among the 31 realms.

The three saṁyojana associated with wrong views (sakkāya diṭṭhi, vicikicchā, silabbata parāmāsa) bind one to the apāyās. Once those are “burned,” future rebirths in the apāyās will not be possible, i.e, one is free of rebirths in the apāyās.
As pointed out in many suttās in the Sotapanna Saṁyutta starting with the “Cakkavattirāja Sutta (SN 55.1)” a Sotapanna‘s fourth quality is “Ariyakantehi sīlehi samannāgato hoti.” A Sotapanna has “Ariyakānta sīla,” or “moral conduct of a Noble Person,” that can never again be broken. That means apāyagāmi “apuñña abhisaṅkhāra“ will never again arise in that mind.
The two saṁyojana of kāma rāga and paṭigha bind a mind to the higher realms of the kāma loka. Once those are “burned” at the Anāgāmi phala moment, kāma rāga will never again arise in that mind, and thus, an Anāgāmi is free of rebirths in kāma loka.
Of course, an Arahant has burned all ten saṁyojana, and thus, is free of rebirths in any realm.

Summary

13. The following are the critical points addressed in this post.

Sammā Samādhi is possible only for an Ariya (a Noble Person starting at the Sotapanna Anugāmi stage). As the Noble Path is cultivated, Sammā Samādhi grows until the Arahant phala moment.
Cultivating jhānās is necessary only to attain the ubhatovimutta Arahant stage. Only an ubhatovimutta Arahant can reach “nirodha samāpatti” by systematically proceeding through all the jhānās and arupāvacara samāpatti.
Paññāvimutta Arahants attain Arahanthood from the kāma loka or from a lower jhānic state; of course, that requires their minds to move to the Satipaṭṭhāna Bhūmi.
The Noble Eightfold Path begins with Sammā Diṭṭhi at the Sotapanna stage, accompanied by Sammā Samādhi for that stage. As one makes progress on the Noble Path with higher magga phala, all eight path factors (Sammā Diṭṭhi through Sammā Samādhi) grow in strength, and all reach peak levels at the Arahant stage.

14. If any part of this post (or any previous post) is unclear, we can discuss it in the forum. I try to keep posts to a reasonable length. Many deep issues are being discussed in this series.